vyādhūta-kēsara-saṭā-vikarāḷavaktram
hastāgravisphurita-śaṅkhagadāsi-cakram |
āviṣkr̥taṁ sapadi yēna nr̥siṁharūpam
nārāyaṇaṁ tamapi viśvasr̥jaṁ namāmi ||
The mantras of Garuḍa, the vāhana of Srīmannārāyaṇa, are well known in the tantras. Though the upāsanā of Gāruḍa mantra is associated popularly with cure for snakebite or sarpabhaya nivr̥tti the mantra is used to procure various other benefits as well. Garuḍa is worshipped with different mantras in different forms such as Mahāgaruḍa, āśugaruḍa, Sarpāśana garuḍa, Pracaṇḍa garuḍa, Māyā garuḍa, Sammōhana garuḍa, Jvālāmālin, Kūṭagāruḍa etc.
Some of the fruits ascribed to Garuḍōpāsanā are:
dr̥ṣṭaprayōgabahuḷaṁ dr̥ṣṭādr̥ṣṭārthasādhakam |
ākaraṁ sarvasiddhīnāṁ divyaṁ paramagāruḍam ||
āyurārōgyavijayadhanadhānyasamr̥ddhidam |
putradaṁ vākpradaṁ nṟ^īṇāṁ sarvasaubhāgyavardhanam ||
rājavaśyaṁ lōkavaśyaṁ śtrīpuṁvaśyaṁ tathaiva ca |
sarvarakṣākaraṁ puṁsāṁ sarvaśatrunibarhaṇam ||
yuddhē tu vijayaṁ rājā prāpnuyādyuddhadurmadaḥ |
sarvavyādhipraśamanaṁ sarvamaṅgalamaṅgalam ||
saptakṣudrakaraṁ mantraṁ saptakṣudraharaṁ tathā |
kr̥tyāśūnyakaraṁ caiva kr̥tyāśūnyaharaṁ tathā ||
śāntikaṁ pauśṭikaṁ caiva aṣṭaiśvaryakaraṁ param |
bahunā.tra kimuktēna caturvargaphalapradam ||
The primary application of the mantra is in the removal of different kinds of poison such as sthāvara, jaṅgama, kr̥trima, sahaja, śaṅkā and hālāhala. The upāsanā of the various Garuḍa mantras also bless the upāsaka with miraculous powers, mastery over snakes, health, wealth, success, prosperity, progeny, speech, victory in wars, freedom from enemies, etc. The use of Garuḍa mantra in vaśya, ākarṣaṇa, stambhana, mōhana, ucchāṭana, māraṇa and unmādana (kṣudrasaptaka prayogas) are also described in the śāstras. The mantra is used for both abhicāra and pratyabhicāra. Similarly, Gāruḍa kr̥tyā is of great might and can be used for offense or defense.
For laukika and ābhicārika prayogas, Garuḍa is visualized independently, with his śakti (lakṣmīḥ, kīrtiḥ, jayā, māyā) or attendants (suparṇa, tārkṣya, vainatēya, bhīma], sporting various weapons. However, for protection or sātvikōpāsanā, Garuḍa is generally visualized carrying Srīmannārāyaṇa. Gāruḍa mantras are classified into four types: bīja, piṇḍa, saṁjñā and pada and their use is based on the purpose of upāsanā. Pada mantra described in Dakṣiṇāmūrti samhitā as also the pañcākṣarī mantra are popular among śrīvidyā upāsakas. In śrīkrama tantra, Amr̥ta garuḍa is an aṅga of Dhanvantari, who in turn is the aṅga of Vāsudēva represented by the 12 syllabled mantra. The stuti mantra, which is technically a mālā mantra, is used to offer puṣpāñjali to Garuḍa.
The Garuḍa maṇḍala involves the worship of nine Gāruḍa mūrtis with their respective mantras. Mahāgaruḍa is stationed at the center of the maṇḍala surrounded by the eight mūrtis in the eight cardinal directions. Mahāgaruḍa is described as suvarṇābha (of the golden complexion) below the knees, himaprabha (of the white complexion) from waist below, kuṅkumāruṇa (red like the rising sun) from neck and below and clear like the quartz above the neck. His left and right feet respectively exhibit the kuñcita and svastika postures. His feet touch the pātāḷa and head extends beyond the brahma loka. His nose is long, blue in color and terrifying whereas the ears are charming and decorated with māṇikya kuṇḍalas. His face, shining with three eyes, is fierce due to the protruding sharp teeth. His eyes are tawny reddish in color (kapila varṇa) and he is adorned with the best of ornaments. His hands are long and his shoulders are gigantic. The nine great serpents form his ornaments. He wears ananta and guḷika as bracelets in his two hands, vāsuki as the yajñasūtra, takṣaka as the waistband, kārkōṭaka as the necklace, padma and mahāpadma as ear ornaments and śaṅkha as the headgear. He is seated on a lotus and sports wings that extend infinitely in either direction. He shines with eight hands in which he holds śaṅkha, cakra, sudhākumbha, nāga, muṣṭi, gadā and khaḍga. Two of his hands are engaged on serving the lotus feet of Srīmannārāyaṇa seated on his back, along with Bhagavatī Ramā. The Garuḍa pañcākṣarī kalpa from Kāśyapa samhitā and Garuḍa kalpa of Akāśabhairava tantra deal extensively with the upāsanā of Pakṣirāja.
ākuñcya sarvamaparaṁ pravisārya pādam
tiryaṅmukhaṁ caṭulacakravivr̥ttaśaṅkham |
anyōnyaghaṭṭitakaraṁ lalaśabdayukta-
muḍḍīyamānamaniśaṁ smara duḥkhaśāntyai ||